(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all mistakes found.)
Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.
ALEXANDER OF LYCOPOLIS
OF THE MANICHAEANS.[1]
[Translated by the Rev. James B. H. Hawkins, M.A., Oxon.]
CHAP. I.--THE EXCELLENCE OF THE CHRISTIAN PHILOSOPHY; THE ORIGIN OF
HERESIES AMONGST CHRISTIANS.
THE philosophy of the Christians is termed simple. But it bestows very
great attention to the formation of manners, enigmatically insinuating
words of more certain truth respecting God; the principal of which, so far
as any earnest serious purpose in those matters is concerned, all will have
received when they assume an efficient cause, very noble and very ancient,
as the originator of all things that have existence. For Christians leaving
to ethical students matters more toilsome and difficult, as, for instance,
what is virtue, moral and intellectual; and to those who employ their time
in forming hypotheses respecting morals, and the passions and affections,
without marking out any element by which each virtue is to be attained, and
heaping up, as it were, at random precepts less subtle--the common people,
hearing these, even as we learn by experience, make great progress in
modesty, and a character of piety is imprinted on their manners, quickening
the moral disposition which from such usages is formed, and leading them by
degrees to the desire of what is honourable and good.[2]
But this being divided into many questions by the number of those who
come after, there arise many, just as is the case with those who are
devoted to dialectics,[3] some more skilful than others, and, so to speak,
more sagacious in handling nice and subtle questions; so that now they come
forward as parents and originators of sects and heresies. And by these the
formation of morals is hindered and rendered obscure; for those do not
attain unto certain verity of discourse who wish to become the heads of the
sects, and the common people is to a greater degree excited to strife and
contention. And there being no rule nor law by which a solution may be
obtained of the things which are called in question, but, as in other
matters, this ambitious rivalry running out into excess, there is nothing
to which it does not cause damage and injury.
CHAP. II.--THE AGE OF MANICAEUS, OR MANES; HIS FIRST DISCIPLES;THE TWO
PRINCIPLES; MANICHAEAN MATTER.
So in these matters also, whilst in novelty of opinion each endeavours
to show himself first and superior, they brought this philosophy, which is
simple, almost to a nullity. Such was he whom they call Manichaeus,[4] a
Persian by race, my instructor in whose doctrine was one Papus by name, and
after him Thomas, and some others followed them. They say that the man
lived when Valerian was emperor, and that he served under Sapor, the king
of the Persians, and having offended him in some way, was put to death.
Some such report of his character and reputation has come to hie from those
who were intimately acquainted with him. He laid down two principles, God
and Matter. God he called good, and matter he affirmed to be evil. But God
excelled more in good than matter in evil. But he calls matter not that
which Plato calls it,[5] which becomes everything when it has received
quality and figure, whence he terms it all-embracing--the mother and nurse
of all things; nor what Aristotle[6] calls an element, with which form and
privation have to do, but something beside these. For the motion which in
individual things is incomposite, this he calls matter, On the side of God
are ranged powers, like handmaids, all good; and likewise, on the side of
matter are ranged other powers, all evil. Moreover, the bright shining, the
light, and the superior, all these are with God; while the obscure, and the
darkness, and the inferior are with matter. God, too, has desires, but they
are all good; and matter, likewise, which are all evil.
CHAP. III.--THE FANCIES OF MANICHAEUS CONCERNING MATTER.
It came to pass on a time that matter conceived a desire to attain to
the superior region; and when it had arrived there, it admired the
brightness and the light which was with God. And, indeed, it wished to
seize on for itself the place of pre-eminence, and to remove God from His
position. God, moreover, deliberated how to avenge Himself upon matter, but
was destitute of the evil necessary to do so, for evil does not exist in
the house and abode of God. He sent, therefore, the power which we call the
soul into matter, to permeate it entirely. For it will be the death of
matter, when at length hereafter this power is separated from it. So,
therefore, by the providence of God, the soul was commingled with matter,
an unlike thing with an unlike. Now by this commingling the soul has
contracted evil, and labours under the same infirmity as matter. For, just
as in a corrupted vessel, the contents are oftentimes vitiated in quality,
so, also the soul that is in matter suffers some such change, and is
deteriorated from its own nature so as to participate in the evil of
matter. But God had compassion upon the soul, and sent forth another power,
which we call Demiurge[1] that is, the Creator of all things; and when this
power had arrived, and taken in hand the creation of the world, it
separated from matter as much power as from the commingling had contracted
no vice and stain, and hence the sun and moon were first formed; but that
which had contracted some slight and moderate stain, this became the J
stars and the expanse of heaven. Of the matter from which the sun and the
moon was separated, part was cast entirely out of the world, and is that
fire in which, indeed, there is the power of burning, although in itself it
is dark and void of light, being closely similar to night. But in the rest
of the elements, both animal and vegetable, in those the divine power is
unequally mingled. And therefore the world was made, and in it the sun and
moon who preside over the birth and death of things, by separating the
divine virtue from matter, and transmitting it to God.
CHAP. IV.--THE MOON'S INCREASE AND WANE; THE MANICHAEAN TRIFLING RESPECTING
IT; THEIR DREAMS ABOUT MAN AND CHRIST; THEIR FOOLISH SYSTEM OF ABSTINENCE.
He ordained this, forsooth, to supply to the Demiurge,[1] or Creator,
another power which might attract to the splendour of the sun; and the
thing is manifest, as one might say, even to a blind person. For the moon
in its increase receives the virtue which is separated from matter, and
during the time of its augmentation comes forth full of it. But when it is
full, in its wanings, it remits it to the sun, and the sun goes back to
God. And when it has done this, it waits again to receive from another full
moon a migration of the soul to itself, and receiving this in the same way,
it suffers it to pass on to God. And this is its work continually, and in
every age. And in the sun some such image is seen, as is the form of man.
And matter ambitiously strove to make man from itself by mingling together
all its virtue, so that it might have some portion of soul. But his form
contributed much to man's obtaining a greater share, and one beyond all
other animals, in the divine virtue. For he is the image of the divine
virtue, but Christ is the intelligence. Who, when He had at length come
from the superior region, dismissed a very great part of this virtue to
God. And at length being crucified, in this way He furnished knowledge, and
fitted the divine virtue to be crucified in matter. Because, therefore, it
is the Divine will and decree that matter should perish, they abstain from
those things which have life, and feed upon vegetables, and everything
which is void of sense. They abstain also from marriage and the rites of
Venus, and the procreation of children, that virtue may not strike its root
deeper in matter by the succession of race; nor do they go abroad, seeking
to purify themselves from the stain which virtue has contracted froth its
admixture with matter.
CHAP. V.--THE WORSHIP OF THE SUN AND MOON UNDER GOD; SUPPORT SOUGHT FOR
THE MANICHAEANS IN THE GRECIAN FABLES; THE AUTHORITY OF THE SCRIPTURES AND
FAITH DESPISED BY THE MANICHAEANS.
These things are the principal of what they say and think. And they
honour very especially the sun and moon, not as gods, but as the way by
which it is possible to attain unto God. But when the divine virtue has
been entirely separated off, they say that the exterior fire will fall, and
burn up both itself and all else that is left of matter. Those of them who
are better educated, and not unacquainted with Greek literature, instruct
us from their own resources. From the ceremonies and mysteries, for
instance: by Bacchus, who was cut out from the womb, is signified that the
divine virtue is divided into matter by the Titans, as they say; from the
poet's fable of the battle with the Giants, is indicated that not even they
were ignorant of the rebellion of matter against God. I indeed will not
deny, that these things are not sufficient to lead away the minds of those
who receive words without examining them, since the deception caused by
discourse of this sort has drawn over to itself some of those who have
pursued the study of philosophy with me; but in what manner I should
approach the thing to examine into it, I am at a loss indeed. For their
hypotheses do not proceed by any legitimate method, so that one might
institute an examination in accordance with these; neither are there any
principles of demonstrations, so that we may see what follows on these; but
theirs is the rare discovery of those who are simply said to philosophize.
These men, taking to themselves the Old and New Scriptures, though they lay
it down that these are divinely inspired, draw their own opinions from
thence; and then only think they are refuted, when it happens that anything
not in accordance with these is said or done by them. And what to those who
philosophize after the manner of the Greeks, as respects principles of
demonstration, are intermediate propositions; this, with them, is the voice
of the prophets. But here, all these things being eliminated, and since
those matters, which I before mentioned, are put forward without any
demonstration, and since it is necessary to give an answer in a rational
way, and not to put forward other things more plausible, and which might
prove more enticing, my attempt is rather troublesome, and on this account
the more arduous, because it is necessary to bring forward arguments of a
varied nature. For the more accurate arguments will escape the observation
of those who have been convinced beforehand by these men without proof, if,
when it comes to persuasion, they fall into the same hands. For they
imagine that they proceed from like sources. There is, therefore, need of
much and great diligence, and truly of God, to be the guide of our
argument.
CHAP. VI.--THE TWO PRINCIPLES OF THE MANICHAEANS; THEMSELVES CONTROVERTED;
THE PYTHAGOREAN OPINION RESPECTING FIRST PRINCIPLES; GOOD AND EVIL
CONTRARY; THE VICTORY ON THE SIDE OF GOOD.
They lay down two principles, God and Matter. If he (Manes) separates
that which comes into being from that which really exists, the supposition
is not so faulty in this, that neither does matter create itself, nor does
it admit two contrary qualities, in being both active and passive; nor,
again, are other such theories proposed concerning the creative cause as it
is not lawful to speak of. And yet God does not stand in need of matter in
order to make things, since in His mind all things substantially exist, so
far as the possibility of their coming into being is concerned. But if, as
he seems rather to mean, the unordered motion of things really existent
under Him is matter, first, then, he unconsciously sets up another
creative cause (and yet an evil one), nor does he perceive what follows
from this, namely, that if it is necessary that God and matter should be
supposed, some other matter must be supposed to God; so that to each of the
creative causes there should be the subject matter. Therefore, instead of
two, he will be shown to give us four first principles. Wonderful, too, is
the distinction. For if he thinks this to be God, which is good, and
wishes to conceive of something opposite to Him, why does he not, as some
of the Pythagoreans, set evil over against Him? It is more tolerable,
indeed, that two principles should be spoken of by them, the good and the
evil, and that these are continually striving, but the good prevails. For
if the evil were to prevail, all things would perish. Wherefore matter, by
itself, is neither body, nor is it exactly incorporeal, nor simply any
particular thing; but it is something indefinite, which, by the addition of
form, comes to be defined; as, for instance, fire is a pyramid, air an
octahedron, water an eikosahedron, and earth a cube; how, then, is matter
the unordered motion of the elements? By itself, indeed, it does not
subsist, for if it is motion, it is in that which is moved; but matter does
not seem to be of such a nature, but rather the first subject, and
unorganized, from which other things proceed. Since, therefore, matter is
unordered motion, was it always conjoined with that which is moved, or was
it ever separate from it? For, if it were ever by itself, it would not be
in existence; for there is no motion without something moved. But if it was
always in that which is moved, then, again, there will be two principles--
that which moves, and that which is moved. To which of these two, then,
will it be granted that it subsists as a primary cause along with God?
CHAP. VII.--MOTION VINDICATED FROM THE CHARGE OF IRREGULARITY; CIRCULAR;
STRAIGHT; OF GENERATION AND CORRUPTION; OF ALTERATION, AND QUALITY
AFFECTING SENSE.
There is added to the discourse an appendix quite foreign to it.[1] For
you may reasonably speak of motion not existing. And what, also, is the
matter of motion? Is it straight or circular? Or does it take place by a
process of change, or by a process of generation and corruption? The
circular motion, indeed, is so orderly and composite, that it is ascribed
to the order of all created things; nor does this, in the Manichaean
system, appear worthy to be impugned, in which move the sun and the moon,
whom alone, of the gods, they say that they venerate. But as regards that
which is straight: to this, also, there is a bound when it reaches its own
place. For that which is earthly ceases entirely from motion, as soon as it
has touched the earth. And every animal and vegetable makes an end of
increasing when it has reached its limit. Therefore the stoppage of these
things would be more properly the death of matter, than that endless death,
which is, as it were, woven for it by them. But the motion which arises by
a process of generation and corruption it is impossible to think of as in
harmony with this hypothesis, for, according to them, matter is unbegotten.
But if they ascribe to it the motion of alteration, as they term it, and
that by which we suffer change by a quality affecting the sense, it is
worth while to consider how they come to say this. For this seems to be the
principal thing that they assert, since by matter it comes to pass, as they
say, that manners are changed, and that vice arises in the soul. For in
altering, it will always begin from the beginning; and, proceeding onwards,
it will reach the middle, and thus will it attain unto the end. But when it
has reached the end, it will not stand still, at least if alteration is its
essence. But it will again, by the same route, return to the beginning, and
from thence in like manner to the end; nor will it ever cease from doing
this. As, for instance, if a [=alpha] and g [=gamma] suffer alteration, and
the middle is b[=beta], a by being changed, will arrive at b, and from
thence will go on to g. Again returning from the extreme g to b, it will at
some time or other arrive at a; and this goes on continuously. As in the
change from black, the middle is dun, and the extreme, white. Again, in the
contrary direction, from white to dun, and in like manner to black; and
again from white the change begins, and goes the same round.
CHAP. VIII.--IS MATTER WICKED? OF GOD AND MATTER.
Is matter, in respect of alteration, an evil cause? It is thus proved
that it is not more evil than good. For let the beginning of the, change be
from evil. Thus the change is from this to good through that which is
indifferent. But let the alteration be from good. Again the beginning goes
on through that which is indifferent. Whether the motion be to one extreme
or to the other, the method is the same, and this is abundantly set Forth.
All motion has to do with quantity; but quality is the guide in virtue and
vice. Now we know that these two are enerically distinguished. But are God
and matter alone principles, or floes there remain anything else which is
the mean between these two? For it there is nothing, these things remain
unintermingled one with another. And it is well said that if the extremes
are intermingled, there is a necessity for some thing intermediate to
connect them. But if something else exists, it is necessary that that
something be either body or incorporeal, and thus a third adventitious
principle makes its appearance. First, therefore, if we suppose God and
matter to be both entirely incorporeal, so that neither is in the other,
except as the science of grammar is in the soul; to understand this of God
and matter is absurd. But if, as in a vacuum, as some say, the vacuum is
[surrounded by this universe; the other, again, is without substance, for
the substance of a vacuum is nothing. But if as accidents, first, indeed,
this is impossible; for the thing that wants sub stance cannot be in any
place; for substance is, as it were, the vehicle underlying the accident.
But if both are bodies, it is necessary for both to be either heavy or
light, or middle; or one heavy, and another light, or intermediate. If,
then, both are heavy, it is plainly necessary that these should be the
same, both among light things and those things which are of the middle
sort; or if they alternate, the one will be altogether separate from the
other. For that which is heavy has one place, and that which is middle
another, and the light another. To one belongs the superior, to the other
the inferior, and to the third the middle. Now in every spherical figure
the inferior part is the middle; for from this to all the higher parts,
even to the topmost superficies, the distance is every way equal, and,
again, all heavy bodies are borne from all sides to it. Wherefore, also, it
occurs to me to laugh when I hear that matter moving without order,--for
this belongs to it by nature,--came to the region of God, or to light and
brightness, and such--like. But if one be body, and the other incorporeal,
first, indeed, that which is body is alone capable of motion And then if
they are not intermingled, each is separate from the other according to its
proper nature. But if one be mixed up with the other, they will be either
mind or soul or accident. For so only it happens that things incorporeal
are mixed up with bodies.
CHAP. IX.--THE RIDICULOUS FANCIES OF THE MANICHAEANS ABOUT THE MOTION OF
MATTER TOWARDS GOD; GOD THE AUTHOR OF THE REBELLION OF MATTER IN THE
MANICHAEAN SENSE; THE LONGING OF MATTER FOR LIGHT AND BRIGHTNESS GOOD;
DIVINE GOOD NONE THE LESS FOR BEING COMMUNICATED.
But in what manner, and from what cause, was matter brought to the
region of God? for to it by nature belong the lower place and darkness, as
they say; and the upper region and light are contrary to its nature.
Wherefore there is then attributed to it a supernatural motion; and
something of the same sort happens to it, as if a man were to throw a stone
or a lump of earth upwards; in this way, the thing being raised a little by
the force of the person throwing, when it has reached the upper regions,
falls back again into the same place. Who, then, hath raised matter to the
upper region? Of itself, indeed, and from itself, it would not be moved by
that motion which belongs to it. It is necessary, then, that some force
should be applied to it for it to be borne aloft, as with the stone and the
lump of earth. But they leave nothing else to it but God. It is manifest,
therefore, what follows from their argument. That God, according to them,
by force and necessity, raised matter aloft to Himself. But if matter be
evil, its desires are altogether evil. Now the desire of evil is evil, but
the desire of good is altogether good. Since, then, matter has desired
brightness and light, its desire is not a bad one; just as it is not bad
for a man living in vice, afterwards to come to desire virtue. On the
contrary, he is not guiltless who, being good, coupes to desire what is
evil. As if any one should say that God desires the evils which are
attaching to matter. For the good things of God are not to be so esteemed
as great wealth and large estates, and a large quantity of gold, a lesser
portion of which remain with the owner, if one effect a transfer of them to
another. But if an image of these things must be formed in the mind, I
think one would adduce as examples wisdom and the sciences. As, therefore,
neither wisdom suffers diminution nor science, and he who is endowed with
these experiences no loss if another lie made partaker of them; so, in the
same way, it is contrary to reason to think that God grudges matter the
desire of what is good; if, indeed, with them we allow that it desires it.
CHAP. X.--THE MYTHOLOGY RESPECTING THE GODS; THE DOGMAS OF THE MANCHAEANS
RESEMBLE THIS: THE HOMERIC ALLEGORY OF THE BATTLE OF THE GODS; ENVY AND
EMULATION EXISTING; IN GOD ACCORDING TO THE MANICHAEAN OPINION; THESE VICES
ARE TO BE FOUND IN NO GOOD MAN, AND ARE TO BE ACCOUNTED DISGRACEFUL
Moreover, they far surpass the mythologists in fables, those, namely,
who either make Coelus suffer mutilation, or idly tell of the plots laid
for Saturn by his son, in order that that son might attain the sovereignty;
or those again who make Saturn devour his sons and to have been cheated of
his purpose by the image of a stone that was presented to him. For how are
these things which they put forward dissimilar to those? When they speak
openly of the war between God and matter, and say not these things either
in a mythological sense, as Homer in the Iliad;[1] when he makes Jupiter to
rejoice in the strife and war of the gods with each other, thus obscurely
signifying that the world is formed of unequal elements, fitted one into
another, and either conquering or submitting to a conqueror. And this has
been advanced by me, because I know that people of this sort, when they are
at a loss for demonstration, bring together from all sides passages from
poems, and seek from them a support for their own opinions. Which would not
be the case with them if they had only read what they fell in with some
reflection. But, when all evil is banished from the company of the gods,
stirely emulation and envy ought especially to have been got rid of. Yet
these men leave these things with God, when they say that God formed
designs against matter, because it felt a desire for good. But with which
of those things which God possessed could He have swished to take vengeance
on matter? In truth, I think it to be more accurate doctrine to say that
God is of a simple nature, than what they advance. Nor, indeed, as in the
other things, is the enunciation of this fancy easy. For neither is it
possible to demonstrate it simply and with words merely, but with much
instruction and labour. But we all know this, that anger and rage, and the
desire of revenge upon matter, are passions in him who is so agitated. And
of such a sort, indeed, as it could never happen to a good man to be
harassed by them, much less then can it be that they are connected with the
Absolute Good.
CHAP. XI.--THE TRANSMITTED VIRTUE OF THE MANICHAENS; THE VIRTUES OF MATTER
MIXED WITH EQUAL OR LESS AMOUNT OF EVIL.
To other things, therefore, our discourse has come round about again.
For, because they say that God sent virtue into matter, it is worth our
while to consider whether this virtue, so far as it pertains to good, in
respect of God is less, or whether it is on equal terms with Him. For if it
is less, what is the cause? For the things which are with God admit of no
fellowship with matter. But good alone is the characteristic of God, and
evil alone of matter. But if it is on equal terms with Him, what is the
reason that He, as a king, issues His commands, and it involuntarily
undertakes this labour? Moreover, with regard to matter, it shall be
inquired whether, with respect to evil, the virtues are alike or less. For
if they are less, they are altogether of less evil. By, fellowship
therefore with the good it is that they become so. For there being two
evils, the less has plainly by its fellowship with the good attained to be
what it is. But they leave nothing good around matter. Again, therefore.
another question arises. For if some other virtue, in respect of evil,
excels the matter which is prevailing, it becomes itself the presiding
principle. For that which is more evil will hold the sway in its own
dominion.
CHAP. XII.--THE DESTRUCTION OF EVIL BY THE IMMISSION OF VIRTUE REJECTED;
BECAUSE FROM IT ARISES NO DIMINUTION OF EVIL; ZENO'S OPINION DISCARDED,
THAT THE WORLD WILL BE BURNT UP BY FIRE FROM THE SUN.
But that God sent virtue into matter is asserted without any proof, and
it altogether wants probability. Yet it is right that this should have its
own explanation. The reason of this they assert, indeed, to be that there
might be no more evil, but that all things should become good. It was
necessary for virtue to be intermingled with evil, after the manner of the
athletes, who, clasped in a firm embrace, overcome their adversaries, in
order that, by conquering evil, it might make it to cease to exist. But I
think it far more dignified and worthy of the excellence of God, at the
first conception of things existent, to have abolished matter. But I think
they could not allow this, because that something evil is found existing,
which they call matter. But it is not any the more possible that things
should cease to be such as they are, in order that one should admit that
some things are changed into that which is worse. And it is necessary that
there should be some perception of this, because these present things have
in some manner or other suffered diminution, in order that we might have
better hopes for the future. For well has it been answered to the opinion
of Zeno of Citium, who thus argued that the world would be destroyed by
fire: "Everything which has anything to burn will not cease from burning
until it has consumed the whole; and the sun is a fire, and will it not
burn what it has?" Whence he made out, as he imagined, that the universe
would be destroyed by fire. But to him a facetious fellow is reported to
have said, "But I indeed yesterday, and the year before, and a long time
ago, have seen, and now in like manner do I see, that no injury has been
experienced by the sun; and it is reasonable that this should happen in
time and by degrees, so that we may believe that at some time or other the
whole will be burnt up. And to the doctrine of Manichaeus, although it
rests upon no proof, I think that the same answer is apposite, namely, that
there has been no diminution in the present condition of things, but what
was before in the time of the first man, when brother killed brother, even
now continues to be; the same wars, and more diverse desires. Now it would
be reasonable that these things, if they did not altogether cease, should
at least be diminished, if we are to imagine that they are at some time to
cease. But while the same things come from them, what is our expectation of
them for the future?
CHAP. XIII.--EVIL BY NO MEANS FOUND IN THE STARS AND CONSTELLATIONS; ALL
THE EVILS OF LIFE VAIN IN THE MANICHAEAN OPINION, WHICH BRING ON THE
EXTINCTION OF LIFE; THEIR FANCY HAVING BEEN ABOVE EXPLAINED CONCERNING THE
TRANSPORTATION OF SOULS FROM THE MOON TO THE SUN.
But what things does he call evil? As for the sun and moon, indeed,
there is nothing lacking; but with respect to the heavens and the stars,
whether he says that there is some such thing, and what it is, it is right
that we should next in order examine. But irregularity is according to them
evil, and unordered motion, but these things are always the same, and in
the same manner; nor will any one have to blame any of the planets for
venturing to delay at any time in the zodiac beyond the fixed period; nor
again any of the fixed stars, as if it did not abide in the same seat and
position, and did not by circumvolution revolve equally around the world,
moving as it were one step backward in a hundred years. But on the earth,
if he accuses the roughness of some spots, or if pilots are offended at the
storms on the sea; first, indeed, as they think, these things have a share
of good in them. For should nothing germinate upon earth, all the animals
must presently perish. But this result will send on much of the virtue
which is intermingled with matter to God, and there will be a necessity for
many moons, to accommodate the great multitude that suddenly approaches.
And the same language they hold with respect to the sea. For it is a piece
of unlooked-for luck to perish, in order that those things which perish may
pursue the road which leads most quickly to God. And the wars which are
upon the earth, and the famines, and everything which tends to the
destruction of life, are held in very great honour by them. For everything
which is the cause of good is to be had in honour. But these things are the
cause of good, because of the destruction which accompanies them, if they
transmit to God the virtue which is separated from those who perish.
CHAP. XIV.--NOXIOUS ANIMALS WORSHIPPED BY THE EGYPTIANS; MAN BY ARTS AN
EVIL-DOER; LUST AND INJUSTICE CORRECTED BY LAWS AND DISCIPLINE; CONTINGENT
AND NECESSARY THINGS IN WHICH THERE IS NO STAIN.
And, as it seems, we have been ignorant that the Egyptians rightly
worship the crocodile and the lion and the wolf, because these animals
being stronger than the others devour their prey, and entirely destroy it;
the eagle also and the hawk, because they slaughter the weaker animals
both in the air and upon the earth. But perhaps also, according to them,
man is for this reason held in especial honour, because most of all, by his
subtle inventions and arts, he is wont to subdue most of the animals. And
lest he himself should have no portion in this good, he becomes the food of
others. Again, therefore, those generations are, in their opinion, absurd,
which from a small and common seed produce what is great; and it is much
more becoming, as they think, that these should be destroyed by God, in
order that the divine virtue may be quickly liberated from the troubles
incident to living in this world. But what shall we say with respect to
lust, and injustice, and things of this sort, Manichaeus will ask. Surely
against these things discipline and law come to the rescue. Discipline,
indeed, using careful forethought that nothing of this sort may have place
amongst men; but law inflicting punishment upon any one who has been caught
in the commission of anything unjust. But, then, why should it be imputed
to the earth as a fault, if the husbandman has neglected to subdue it?
because the sovereignty of God, which is according to right, suffers
diminution, when some parts of it are productive of fruits, and others not
so; or when it has happened that when the winds are sweeping, according to
another cause, some derive benefit therefrom, whilst others against their
will have to sustain injuries? Surely they must necessarily be ignorant of
the character of the things that are contingent, and of those that are
necessary. For they would not else thus account such things as prodigies.
CHAP. XV.--THE LUST AND DESIRE OF SENTIENT THINGS; DEMONS; ANIMALS
SENTIENT; SO ALSO THE SUN AND THE MOON AND STARS;THE PLATONIC DOCTRINE, NOT
THE CHRISTIAN.
Whence, then, come pleasure and desire? For these are the principal
evils that they talk of and hate. Nor does matter appear to be anything
else. That these things, indeed, only belong to animals which are endowed
with sense, and that nothing else but that which has sense perceives desire
and pleasure, is manifest. For what perception of pleasure and pain is
there in a plant? What in the earth, water, or air? And the demons, if
indeed they are living beings endowed with sense, for this reason, perhaps,
are delighted with what has been instituted in; regard to sacrifices, and
take it ill when these are wanting to them; but nothing of this sort can be
imagined with respect to God. Therefore those who say, "Why are animals
affected by pleasure and pain?" should first make the complaint, "Why are
these animals endowed with sense, or why do they stand in need of food?"
For if animals were immortal, they would have been set free from corruption
and increase; such as the sun and moon and stars, although they are endowed
with sense. They are, however, beyond the power of these, and of such a
complaint. But man, being able to perceive and to judge, and being
potentially wise,--for he has the power to become so,--when he has received
what is peculiar to himself, treads it under foot.
CHAP. XVI.--BECAUSE SOME ARE WISE, NOTHING PREVENTS OTHERS FROM BEING SO;
VIRTUE IS TO BE ACQUIRED BY DILIGENCE AND STUDY; BY A SOUNDER PHILOSOPHY
MEN ARE TO BE CARRIED ONWARDS TO THE GOOD; THE COMMON STUDY OF VIRTUE HAS
BY CHRIST BEEN OPENED UP TO ALL.
In general, it is worth while to inquire of these men, "Is it possible
for no man to become good, or is it in the power of any one? "For if no man
is wise, what of Manichaeus himself? I pass over the fact that he not only
calls others good, but he also says that they are able to make others such.
But if one individual is entirely good, what prevents all from becoming
good? For what is possible for one is possible also for all. I And by the
means by which one has become virtuous, by the same all may become so,
unless they assert that the larger share of this virtue is intercepted by
such. Again, therefore, first, What necessity is there for labour in
submitting to discipline (for even whilst sleeping we may become virtuous),
or what cause is there for these men rousing their hearers to hopes of
good? For even though wallowing in the mire with harlots, they can obtain
their proper good. But if discipline, and better instruction and diligence
in acquiring virtue, make a man to become virtuous, let all become so, and
that oft-repeated phrase of theirs, the unordered motion of matter, is made
void. But it would be much better for them to say that wisdom is an
instrument given by God to man, in order that by bringing round by degrees
to good that which arises to them, from the fact of their being endowed
with sense, out of desire or pleasure, it might remove from them the
absurdities that flow from them. For thus they themselves who profess to be
teachers of virtue would be objects of emulation for their purpose. and for
their mode of life, and there would be great hopes that one day evils will
cease, when all men have become wise. And this it seems to me that Jesus
took into consideration; add in order that husbandmen, carpenters,
builders, and other artisans, might Bet be driven away from good, He
convened a common council of them altogether, and by simple and easy
conversations He both raised them to a sense of God, and brought them to
desire what was good.
CHAP. XVII.--THE MANICHAEAN IDEA OF VIRTUE IN MATTER SCOUTED; IF ONE VIRTUE
HAS BEEN CREATED IMMATERIAL, THE REST ARE ALSO IMMATERIAL; MATERIAL VIRTUE
AN EXPLODED NOTION.
Moreover, how do they say, did God send divine virtue into matter? For
if it always was, and neither is God to be understood as existing prior to
it, nor matter either, then again, according to Manichaeus, there are three
first principles. Perhaps also, a little further on, there will appear to
be many more. But if it be adventitious, and something which has come into
existence afterwards, how is it void of matter? And if they make it to be a
part of God, first, indeed, by this conception, they, assert that God is
composite and corporeal. But this is absurd, and impossible. And if He
fashioned it, and is without matter, I wonder that they have not
considered, neither the man himself, nor his disciples, that if (as the
orthodox say, the things that come next in order subsist while God remains)
God created this virtue of His own free-will, how is it that He is not the
author of all oilier things that are made without the necessity of any pre-
existent matter? The consequences, in truth, of this opinion are evidently
absurd; but what does follow is put down next in order. Was it, then, the
nature of this virtue to diffuse itself into matter? If it was contrary to
its nature, in what manner is it intermingled with it? But if this was in
accordance with its nature, it was altogether surely and always with
matter. But if this be so, how is it that they call matter evil, which,
from the beginning, was intermingled with the divine virtue? In what
manner, too, will it be destroyed, the divine virtue which was mingled with
it at some thee or other seceding to itself? For that it preserves safely
what is good, and likely to be productive of some other good to those to
whom it is present, is more reasonable than that it should bring
destruction or some other evil upon them.
CHAP. XVIII.--DISSOLUTION AND INHERENCE ACCORDING TO THE MANICHAEANS; THIS
IS WELL PUT, AD HOMINEM, WITH RESPECT TO MANES, WHO IS HIMSELF IN MATTER.
This then is the wise assertion which is made by them--namely, that as
we see that the body perishes when the soul is separated from it, so also,
when virtue has left matter, that which is left, which is matter, will be
dissolved and perish. First, indeed, they do not perceive that nothing
existent can be destroyed into a nonexistent. For that which is non-
existent does not exist. But when bodies are disintegrated, and experience
a change, a dissolution of them takes place; so that a part of them goes to
earth, a part to air, and a part to something else. Besides, they do not
remember that their doctrine is, that matter is unordered motion. But that
which moves of itself, and of which motion is the essence, and not a thing
accidentally belonging to it--how is it reasonable to say that when virtue
departs, that which was, even before virtue descended into it, should
cease to be? Nor do they see the difference, that every body which is
devoid of soul is immoveable. For plants also have a vegetable soul. But
motion tin the assert to itself, and yet unordered motion they be the
essence of matter. But it were better, that just as in a lyre which sounds
out of tune, by the addition of harmony, everything is brought into
concord; so the divine virtue when intermixed with that unordered motion,
which, according to them, is matter, should add a certain order to it in
the place of its innate disorder, land should always add it suitably to the
divine thee. For I ask, how was it that Manichaeus himself became fitted to
treat of these matters, and when at length did he enunciate them? For they
allow that he himself was an admixture of matter, and of the virtue
received into it. Whether therefore being so, he said these things in
unordered motion, surely the opinion is faulty; or whether he said them by
means of the divine virtue, the dogma is dubious and uncertain; for on the
one side, that of the divine virtue, he participates in the truth; whilst
on the side of unordered motion, he is a partaker in the other part, and
changes to falsehood.
CHAP. XIX.--THE SECOND VIRTUE OF THE MANICHAEANS BESET WITH THE FORMER, AND
WITH NEW ABSURDITIES; VIRTUE, ACTIVE AND PASSIVE, THE FASHIONER OF MATTER,
AND CONCRETE WITH IT; BODIES DIVIDED BY MANICHAEUS INTO THREE PARTS.
But if it had been said that divine virtue both hath adorned and does
adorn matter, it would have been far more wisely said, and in a manner more
conducing to conciliate faith in the doctrine and discourses of Manichaeus.
But God hath sent down another virtue. What has been already said with
respect to the former virtue, may be equally said with respect to this, and
all the absurdities which follow on the teaching about their first virtue,
the same may be brought forward in the present case. But another, who will
tolerate? For why did not God send some one virtue which could effect
everything? If the human mind is so various towards all things, so that the
same man is endowed with a knowledge of geometry, of astronomy, of the
carpenter's art, and the like, is it then impossible for God to find one
such virtue which should be sufficient for him in all respects, so as not
to stand in need of a first and second? And why has one virtue the force
rather of a creator, and another that of the patient and recipient, so as
to be well fitted for admixture with matter. For I do not again see here
the cause of good order, and of that excess which is contrary to it. If it
was evil, it was not in the house of God. For since God is the only good,
and matter the only evil, we must necessarily say that the other things are
of a middle nature, and placed as it were in the middle. But there is found
to be a different framer of those things which are of a middle nature, when
they say that one cause is creative, and another admixed with matter?
Perhaps, therefore, it is that primary antecedent cause which more recent
writers speak of in the book peri` tw^n diaphorw^n. But when the creative
virtue took in hand the making of the world, then they say that there was
separated from matter that which, even in the admixture, remained in its
own virtue, and from this the sire and the moon had their beginning. But
that which to a moderate and slight degree had contracted vice and evil,
this formed the heaven and the constellations. Lastly came the rest
encompassed within these, just as they might happen, which are admixtures
of the divine virtue and of matter.
CHAP. XX.--THE DIVINE VIRTUE IN THE VIEW OF THE SAME MANICHAEUS CORPOREAL
AND DIVISIBLE; THE DIVINE VIRTUE ITSELF MATTER WHICH BECOMES EVERYTHING;
THIS IS NOT FITTING.
I, indeed, besides all these things, wonder that they do not perceive
that they are making the divine virtue to be corporeal, and dividing it, as
it were, into parts. For why, as in the case of matter, is not the divine
virtue also passible and divisible throughout, and from one of its parts
the sun made, and from another the moon? For clearly this is what they
assert to belong to the divine virtue; and this is what we said was the
property of matter, which by itself is nothing, but when it has received
form and qualities, everything is made which is divided and distinct. If,
therefore, as from one subject, the divine virtue, only the sun and the
moon have their beginning, and these things are different, why was anything
else made? But if all things are made, what follows is manifest, that
divine virtue is matter, and that, too, such as is made into forms. But if
nothing else but the sun and moon are what was created by the divine
virtue, then what is intermixed with all things is the sun and moon; and
each of the stars is the sun and moon, and each individual animal of. those
who live on land, and of fowls, and of creatures amphibious. But this, not
even those who exhibit juggling tricks would admit, as, I think, is evident
to every one.
CHAP XXI.--SOME PORTIONS OF THE VIRTUE HAVE GOOD IN THEM, OTHERS MORE GOOD;
IN THE SUN AND THE MOON IT IS INCORRUPT, IN OTHER THINGS DEPRAVED; AN
IMPROBABLE OPINION.
But if any one were to apply his mind to what follows, the road would
not appear to be plain and straightforward, but more arduous even than that
which has been passed. For they say that the sun and moon have contracted
no stain from their admixture with matter. And now they cannot say how
other things have become deteriorated contrary to their own proper nature.
For if, when it was absolute and by itself, the divine virtue was so
constituted that one portion of it was good, and another had a greater
amount of goodness in it, according to the old tale of the centaurs, who as
far as the breast were men, and in the lower part horses, which are both
good animals, but the man is the better of the two; so also, in the divine
virtue, it is to be understood that the one portion of it is the better and
the more excellent, and the other will occupy the second and inferior
place. And in the same way, with respect to matter, the one portion
possesses, as it were, an excess of evil; while others again are different,
and about that other the language will be different.[1] For it is possible
to conceive that from the beginning the sun and moon, by a more skilful and
prudent judgment, chose for themselves the parts of matter that were less
evil for the purposes of add mixture, that they might remain in their own
perfection and virtue; but in the lapse of thee, when the evils lost their
force and became old, they brought out so much of the excess in the good,
while the rest of its parts fell away, not, indeed, without foresight, and
yet not with the same foresight, did each object share according to its
quantity in the evil that was in matter. But since, with respect to this
virtue, nothing of a different kind is asserted by them, but it is to be
understood throughout to be alike and of the same nature, their argument is
improbable; because in the admixture part remains pure and incorrupt, while
the other has contracted some share of evil.
CHAP. XXII.--THE LIGHT OF THE MOON FROM THE SUN; THE INCONVENIENCE OF THE
OPINION THAT SOULS ARE RECEIVED IN IT; THE TWO DELUGES OF THE GREEKS.
Now, they say that the sun and the moon having by degrees separated the
divine virtue from matter, transmit it to God. But if they had only to a
slight degree frequented the schools of the astronomers, it would not have
happened to them to fall into these fancies, nor would they have been
ignorant that the moon, which, according to the opinion of some, is itself
without light, receives its light from the sun, and that its configurations
are just in proportion to its distance from the sun, and that it is then
full moon when it is distant from the sun one hundred and eighty degrees.
It is in conjunction when it is in the same degree with the sun. Then, is
it not wonderful how it comes to pass that there should be so many souls,
and from such diverse creatures? For there is the soul of the world
itself, and of the animals, of plants, of nymphs, and demons, and amongst
these are distinguished by appearance those of fowls, of land animals, and
animals amphibious; but in the moon one like body is always seen by us. And
what of the continuity of this body? When the moon is half-full, it appears
a semicircle, and when it is in its third quarter, the same again. How
then, and with what figure, are they assumed into the moon? For if it be
light as fire, it is probable that they would not only ascend as far as the
moon, but even higher, continually; but if it be heavy, it would not be
possible for them at all to reach the moon. And what is the reason that
that which first arrives at the moon is not immediately transmitted to the
sun, but waits for the full moon until the rest of the souls arrive? When
then the moon, from having been full, decreases, where does the virtue
remain during that thee? until the moon, which has been emptied of the
former souls, just as a desolated city, shall receive again a fresh colony.
For a treasure-house should have been marked out in some part of the earth,
or of the clouds, or in some other place, where the congregated souls might
stand ready for emigration to the moon. But, again, a second question
arises. What then is the cause that it is not full immediately? or why
does it again wait fifteen days? Nor is this less to be wondered at than
that which has been said, that never within the memory of man has the moon
become full after the fifteen days. Nay, not even--in the thee of the
deluge of Deucalion, nor in that of Phoroneus, when all things, so to
speak, which were upon the face of the earth perished, and it happened that
a great quantity of virtue was separated from matter. And, besides these
things, one must consider the productiveness of generations, anti their
barrenness, and also the destruction of them; and since these things do not
happen in order, neither ought the order of the full moon, nor the these of
the waning moon, to be so carefully observed.
CHAP. XXIII.--THE IMAGE OF MATTER IN THE SUN, AFTER WHICH MAN IS FORMED;
TRIFLING FANCIES; IT IS A MERE FANCY, TOO, THAT MAN. IS FORMED FROM MATTER;
MAN IS EITHER A. COMPOSITE BEING, OR A SOUL, OR MIND AND UNDERSTANDING.
Neither is this to be regarded with slight attention. For if the divine
virtue which is in matter be infinite, those things cannot diminish it
which the sun and moon fashion. For that which remains from that finite
thing which has been assumed is infinite. But if it is finite, it would be
perceived by the senses in intervals proportionate to the amount of its
virtue that had been subtracted from the world. But all things remain as
they were. Now what understanding do these things not transcend in their
incredibleness, when they assert that man was created and formed after the
image of matter that is seen in the sun? For images are the forms of their
archetypes. But if they include man's image in the sun, where is the
exemplar after which his image is formed? For, indeed, they are not going
to say that man is really man, or divine virtue; for this, indeed, they mix
up with matter, And they say that the image is seen in the sun, which, as
they think, was formed afterwards from the secretion of matter. Neither can
they bring forward the creative cause of all things, for this they say was
sent to preserve safety to the divine virtue: so that, in their opinion,
this must be altogether ascribed to the sun; for this reason, doubtless,
that it happens by his arrival and presence that the sun and moon are
separated from matter.
Moreover, they assert that the image is seen in the star; hut they say
that matter fashioned man. In what manner, and by what means? For it is not
possible that this should fashion him. For besides that, thus according to
them, man is the empty form of an empty form, and having no real existence,
it has not as yet been possible to conceive how man can be the product of
matter. For the use of reason and sense belongs not to that matter which
they assume. Now what, according to them, is man? Is he a mixture of soul
and body? Or another thing, or that which is superior to the entire soul,
the mind? But if he is mind, how can the more perfect and the better part
be the product of that which is worse; or if he be soul (for this they say
is divine virtue), how can they, when they have taken away from God the
divine virtue, subject this to the creating workmanship of matter? Put if
they leave to him body alone, let them remember again that it is by itself
immovable, and that they say that the essence of matter is motion. Neither
do they think that anything of itself, and its own genius, is attracted to
matter. Nor is it reasonable to lay it down, that what is composed of these
things is the product of this. To think, indeed, that that which is
fashioned by any one is inferior to its fashioner seems to be beyond
controversy. For thus the world is inferior to its Creator or Fashioner,
and the works of art inferior to the artificer. If then than be the product
of matter, he must surely be inferior to it. Now, men leave nothing
inferior to matter; and it is not reasonable that the divine virtue should
be commingled with matter, and with that which is inferior to it. But the
things which they assert out of indulgence, as it were, and by way of
dispensation, these they do not seem to understand. For what is the reason
of their thinking that matter has bound the image of God to the substance
of man? Or, why is not the image sufficient, as in a mirror, that than
should appear? Or, as the sun himself is sufficient for the origination and
destruction of all things that are made, hath he imitated an image in the
work of their creation? With which of those things which he possessed? Was
it with the divine virtue which was mingled with it, so that the divine
virtue should have the office of an instrument in respect of matter? Is it
by unordered motion that he will thus give matter a form? But all like
things, in exquisite and accurate order, by imitating, attain their end.
For they do not suppose that a house, or a ship, or any other product of
art, is effected by disorder; nor a statue which art has fashioned to
imitate man.
CHAP. XXIV.--CHRIST IS MIND, ACCORDING TO THE MANICHAEANS; WHAT IS HE IN
THE VIEW OF THE CHURCH? INCONGRUITY IN THEIR IDEA OF CHRIST; THAT HE
SUFFERED ONLY IN APPEARANCE, A DREAM OF THE MANICHAEANS; NOTHING IS
ATTRIBUTED TO THE WORD BY WAY OF FICTION.
Christ, too, they do not acknowledge; yet they speak of Christ, but
they take some other element, and giving to the Word, designating His
sacred person, some other signification than that in which it is rightly
received, they say that He is mind. But if, when they speak of Him as that
which is known, and that which knows, and wisdom as having the same
meaning, they are found to agree with those things which the Church doctors
say of Him, how comes it then that they reject all that is called ancient
history? But let us see whether they make Him to be something adventitious
and new, and which has come on from without, and by accident, as the
opinion of some is. For they who hold this opinion say, as seems very
plausible, that the seventh year, when the powers of perception became
distinct, He made His entrance into the body. But if Christ be mind, as
they imagine, then will He be both Christ and not Christ. For before that
mind and sense entered, He was not. But if Christ, as they will have it, be
mind, then into Him already existing does the mind make its entrance, and
thus, again, according to their opinion, will it be mind. Christ,
therefore, is and is not at the same time. But if, according to the more
approved sect of them, mind is all things which are, since they assume
matter to be not produced, and coeval so to speak with God, this first mind
and matter they hold to be Christ; if, indeed, Christ be the mind, which is
all things, and matter is one of those things which are, and is itself not
produced.
They say it was by way of appearance, and in this manner, that the
divine virtue in matter was affixed to the cross; and that He Himself did
not undergo this punishment, since it was impossible that He should suffer
this; which assertion Manichaeus himself has taken in hand to teach in a
book written upon the subject, that the divine virtue was enclosed in
matter, and again departs from it. the mode of this they invent. That it
should be said, indeed, in the doctrine of the Church, that He gave Himself
up for the remission of sins, obtains credit from the vulgar, and appears
likewise in the Greek histories, which say that some "surrendered
themselves to death in order to ensure safety to their countrymen." And of
this doctrine the Jewish history has an example, which prepares the son of
Abraham as a sacrifice to God.[1] But to subject Christ to His passion
merely for the sake of display, betrays great ignorance, for the Word is
God's representative, to teach and inform us of actual verities.
CHAP. XXV.--THE MANICHAEAN ABSTINENCE FROM LIVING THINGS RIDICULOUS; THEIR
MADNESS IN ABHORRING MARRIAGE; THE MYTHOLOGY OF THE GIANTS; TOO ALLEGORICAL
AN EXPOSITION.
They abstain also from living things. If, indeed, the reason of their
abstinence were other than it is, it ought not to be too curiously
investigated. But if they do so for this reason, that the divine virtue is
more or less absent or present to them, this their meaning is ridiculous.
For if plants be more material, how is it in accordance with reason to use
that which is inferior for food and sustenance? or, if there be more of the
divine virtue in them, how are things of this sort useful as food, when the
soul's faculty of nourishing and making increase is more corporeal? Now in
that they abstain from marriage and the rites of Venus, fearing lest by the
succession of the race the divine virtue should dwell mort? in matter. I
wonder how in thinking so they allow of themselves? For if neither the
providence of God suffices, both by generations and by those things which
are always and in the same manner existent, to separate off the divine
virtue from matter, what can the cunning and subtlety of Manichaeus effect
for that purpose? For assuredly by no giant's co-operation does assistance
come to God, in order by the removal of generations to make the retreat of
the divine virtue from matter quick and speedy. But what the poets say
about the giants is manifestly a fable. For those who lay it down about
these, bring forward such matters in allegories, by a species of fable
hiding the majesty of their discourse; as, for instance, when the Jewish
history relates that angels came down to hold[1] intercourse with the
daughters of men; for this saying signifies that the nutritive powers of
the soul descended from heaven to earth. But the poets who say that they,
when they had emerged in full armour from the earth, perished immediately
after they stirred up rebellion against the gods, in order that they might
insinuate the frail and quickly-perishing constitution of the body, adorn
their poetry in this way for the sake of refreshing the soul by the
strangeness of the occurrence. But these, understanding nothing of all
this, wheresoever they can get hold of a paralogism from whatsoever quarter
it comes, greedily seize on it as a God-send, and strive with all their
arts to overturn truth by any means.
CHAP. XXVI.--THE MUCH-TALKED-OF FIRE OF THE MANICHAEANS; THAT FIRE MATTER
ITSELF.
That fire, endowed indeed with the power of burning, yet possessing no
light, which is outside the world, in what region has it place? For if it
is in the world, why does the world hitherto continue safe? For if at some
thee or other it is to destroy it, by approaching it, now also it is
conjoined with it. But if it be apart from it, as it were on high in its
own region, what will hereafter happen to make it descend upon the world?
Or in what way will it leave its own place, and by what necessity and
violence? And what substance of fire can be conceived without fuel, and
how can what is moist serve as fuel to it, unless what is rather
physiologically said about this does not fall within the province of our
present disquisition? But this is quite manifest from what has been said.
For the fire existing outside the world is just that which they call
matter, since the sun and the moon, being the purest of the pure, by their
divine virtue, are separate and distinct from that fire, no part of them
being left in it. This fire is matter itself, absolutely and per se,
entirely removed from all admixture with the divine virtue. Wherefore when
the world has been emptied of all the divine virtue which is opposed to it,
and again a fire of this sort shall be left remaining, how then shall the
fire either destroy anything, or be consumed by it? For, from that which
is like, I do not see in what way corruption is to take place. For what
matter will become when the divine virtue has been separated from it, this
it was before that the divine virtue was corn-mingled with it. If indeed
matter is to perish when it is bereft of the divine virtue, why did it not
perish before it came in contact with the divine virtue, or any creative
energy? Was it in order that matter might successively perish, and do this
ad infinitum? And what is the use of this? For that which had not place
from the first volition, how shall this have place from one following? or
what reason is there for God to put off things which, not even in the case
of a man, appears to be well? For as regards those who deliberate about
what is impossible, this is said to happen to them, that they do not wish
for that which is possible. But if nothing else, they speak of God
transcending substance, and bring Him forward as some new material, and
that not such as intelligent men always think to be joined with Him, but
that which investigation discovers either to be not existing at all, or to
be the extreme of all things, and which can with difficulty be conceived of
by the human mind. For this fire, devoid of light, is it of more force than
matter, which is to be left desolate by divine virtue, or is it of less?
And if it is of less, how will it overcome that which is of more? but if it
is of more, it will be able to bring it back to itself, being of the same
nature; yet will it not destroy it, as neither does the Nile swallow up the
streams that are divided off from it.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 6, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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Voice: 703-791-2576
Fax: 703-791-4250
Data: 703-791-4336
FTP: ftp.ewtn.com
Telnet: ewtn.com
WWW: http://www.ewtn.com.
Email address: sysop@ewtn.com
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